A vow to the saint is paid by a sacrifice called Kôd, or “requital,” a sheep being killed close to the Mukâm, and eaten at a feast in honour of the beneficent Sheikh. At the festival of Bairam, processions are often made to these shrines; and at the more famous Mukâms--such as Neby Mûsa, near the Dead Sea, or Neby Rubîn, south of Jaffa--hundreds of pilgrims gather round the little building. In 1874 I saw one of these ceremonies at the village of Dhâherîyeh. The chief men of the place assembled in the morning, clad in their best dresses, with spotless turbans and new cloaks, each with his pipe (a luxury forbidden during Ramadân) in his mouth. They marched, chanting, through the village in a compact body, with the Sheikh in front, and they visited two little domed buildings in succession. They did not enter the chamber, though one man looked in through the window, but in conclusion, eight elders, closely packed in a circle, with their arms on one another’s shoulders, swayed slowly backwards and forwards, in a weird and solemn dance resembling an incantation. It was thus, perhaps, that David danced before the ark. The worship of local personal divinities by the peasantry reminds one strongly of the ancient _cultus_ of the Canaanite tribes, which seems never to have been stamped out during the period recorded in the Bible; and the veneration of sacred trees and sacred hill-tops, which seems thus handed down, is also specially denounced in the Mishna. The Mukâm worship thus forms one more striking point of resemblance between the modern Fellahîn and the original inhabitants of Palestine. A very curious circumstance with regard to the Mukâms comes to light on careful examination. It is striking to find that the saint or prophet has often a name unmistakably Christian; Bulus (Paul), Budrus (Peter), Metta (Matthew), are instances. In almost all the great Crusading towns, El Khŭdr will be found to have a chapel, now venerated by the Moslems; and El Khŭdr is St. George, as can easily be shown, as, for example, at Darum, where he is also called by the latter name. The plain fact of the matter is, that the peasantry have adopted Christian sacred sites, and have received Christian saints into their Pantheon. This can be proved by innumerable instances, of which the following are among the most striking: In 1631 A.D., a little chapel was erected by the monks near a cave at the foot of Carmel, and called by them “the School of the Prophets.” In 1635 A.D., a Moslem Derwîsh took possession of the building, and the Mohammedans still hold it. This place is regarded as sacred by the Moslem peasantry, though the shrine is well known to be of Christian origin.